3.3 Qur’on mo‘jizasi
3.3 The Miracle Of The Qur’ān
Qur’on — bu bizning ustozimiz Muhammad ﷺ ga ularning ma'nolarini ko‘rsatuvchi shaklda nozil qilingan kalomdir. Demak, Qur’on lafz (so‘z-ibora) va ma'no (mazmun) birgalikda sanaladi. Faqat ma'noni Qur’on deb atash mumkin emas, lafzning o‘zi esa hech qanday ma'noga ega bo‘la olmaydi, chunki ibora tuzishning asosi aniq bir ma'noni ifodalashdir. Shu sababli Qur’on o‘z lafzining tavsifi sifatida ta'riflangan. Shuningdek, Alloh u haqda aytib, Arabiy ekanligini bayon qilib shunday deydi:
The Qur’ān is the expression revealed to our master Muhammad with what indicates its meanings. So the Qur’ān is the wording (lafz) and meaning (ma'na) together. The meaning alone is not called the Qur’ān and the wording cannot possibly have any meaning because the basis of composing expressions is to indicate a specific meaning. This is why the Qur’ān has been described as a description of its wording. Thus, Allah said about it that it is in Arabic when He said:
"Albatta, Biz uni arabcha Qur'on qilib nozil qildik" [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
"Albatta, Biz uni arabcha Qur'on qilib nozil qildik" [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
U Ollohga (SWT) dedi
And He said
"Tafsili batafsil bayon qilingan kitob — arab tilidagi Qur'on." [TMQ Fussilat: 3]
“A Book whereof the Verses are explained in detail;- A Qur’ān in Arabic ” [TMQ Fussilat: 3]
U Ollohga (SWT) dedi
And He said
“Hech qanday egrilikka ega bo‘lmagan arabcha Qur’on” [TMQ Zumar: 28]
“An Arabic Qur’ān, without any crookedness” [TMQ Zumar: 28]
"Biz senga (ey Muhammad ﷺ) arab tilida Qur'on nozil qildik" [TMQ Shurā: 7]
“We have revealed unto you (O Muhammad (saw)) a Qur’ān in Arabic” [TMQ Shurā: 7]
Biz uni arab tilida Qur’on qilib nozil qildik. [TMQ Zukhruf: 3]
“We verily, have made it a Qur’ān in Arabic” [TMQ Zukhruf: 3]
Arab tili Qur'on so'zlarining ifodasidir, uning ma'nolarining tavsifi emas, chunki uning ma'nolari insoniy ma'nolardir, arabcha ma'nolar emas. U insoniyat uchun, faqat arablar uchun emas. Uning, Ulug' Alloh, quyidagi so'zlariga kelsak:
Arabic is the depiction of the Qur’āns’ words and not a description of its meanings, because its meanings are human meanings and not Arabic meanings. It is for the humankind and not for the Arabs only. As for His saying:
"Va shunday qilib, Biz uni (Qur'onni) arab tilida hukm (hukman 'arabiyyan) sifatida nozil qildik" [TMQ Ra’d: 37]
“And thus have We sent it down (the Qur’ān) down to be an Arabic judgement (hukman 'arabiyyan)” [TMQ Ra’d: 37]
Bu shuni anglatadiki, bu hikmat arab tiliga tarjima qilingan hikmatdir, arabcha hikmat emas. Bu yerda "arabcha" so'zi faqat ifoda shakliga nisbatan qo'llanilgan va boshqa hech narsani anglatmaydi. Uning (ya'ni Qur'onning) ifodalari arab tilidan boshqa tilda ta'riflanmaydi. Uning boshqa hech qanday nomi yo'q, na haqiqiy, na majoziy ma'noda, arabchadan boshqa. Shu sababli, uning ba'zi ma'nolarini boshqa tilda yozish Qur'on deb atalishi to'g'ri emas. Qur'onning arab tili shubhasizdir; uning so'zlari faqat arab tilidadir. Qur'on Muhammad ﷺ ning mo'jizasidir. Qur'onda va Sunnatning sahih kitoblarida zikr etilganidek, Payg'ambar ﷺ qo'lida Qur'ondan boshqa mo'jizalar ham ro'y bergan bo'lsa-da, u ﷺ odamlarni faqat Qur'on bilan mo'jizaga chorlagan. Shu sababli biz aytamizki, Qur'on Muhammad ﷺ ning mo'jizasi bo'lib, Qur'on nozil bo'lgan paytdan to Qiyomat kunigacha uning payg'ambarligi aynan shu mo'jiza bilan isbotlangan. Qur'on arablarni unga o'xshashini keltirishga ojiz qildi va ularni unga o'xshash narsa keltirishga da'vat etdi. U ﷺ ularga qilgan chorlovida shunday dedi:
It means that it is a wisdom translated into the language of the Arabs and not that it is an Arabic wisdom. Here the word 'Arabic' is a description of wording and nothing else. It’s (i.e The Qurans’) wording are not to be described except in Arabic. It has no other designation other than Arabic, whether literally or metaphorically. That is why it is not correct to say that the writing of some of its meanings in another language is Qur’ān. The Arabic language of the Qur’ān is indisputable; its wordings are only in Arabic. The Qur’ān is the miracle of the Prophet Muhammad . Even though there are other miracles of the Prophet which took place at his hands different to that of the Qur’ān, as mentioned in the Qur’ān itself and the Sahih works of the Sunnah, the he did not challenge the people with, the challenge was only by the Qur’ān. That is why we say that the Qur’ān was the miracle of the Prophet Muhammad with which his Messengership has been proven ever since the Qur’ān was revealed until the Day of Judgement. The Qur’ān rendered the Arabs incapable of bringing something like it, and it challenged them to bring something like it. He said in His challenge to them:
"Agar Biz bandamizga nozil qilganimizga shubhada bo'lsangiz, unga o'xshash bir sura keltiringlar va agar rostgo'y bo'lsangiz, Allohdan boshqa guvohlaringizni chaqiringlar." [TMQ Baqarah: 23]
“And if you are in doubt concerning that which We have sent down to Our slave, then produce a sura of the like thereof and call your witnesses besides Allah, if you are truthful” [TMQ Baqarah: 23]
U Uning dedi:
And He said:
"De: "Shunga o'xshash bir sura keltiring va agar rostgo'y bo'lsangiz, Allohdan boshqa kimni chaqira olsangiz, chaqiring" [TMQ Yūnus: 38]
“Say: “Bring then a sura like unto it, and call upon whomsoever you can, besides Allah, if you are truthful” [TMQ Yūnus: 38]
Yoki ular: "U (Payg'ambar) uni (Qur'onni) o'zi to'qib olgan", deydilar. Ayting: "Agar rostgo'y bo'lsangiz, unga o'xshash o'ntagina to'qib olingan sura keltiring va Allohdan boshqa, qodir bo'lgan kimsalarni yordamga chaqiring". [TMQ Hūd: 13]
“Or they say,”He (the Prophet) forged it (Qur’ān). Say: “Bring you then ten forged suras like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth” [TMQ Hūd: 13]
Uning ularga bergan chaqirig'i shu darajaga yetdiki, U ularga shunga o'xshash narsani keltira olmasliklarini aytdi. U shunday dedi:
His challenge to them reached a point where He told them that they will not be able to bring something like it. He said:
"De: "Agar insonlar va jinlar bu Qur'onning o'xshashini keltirish uchun birgalikda harakat qilsalar, ular o'xshashini keltira olmaydilar, garchi bir-birlariga yordam bersalar ham" [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof, even if they helped one another” [TMQ Isrā’: 88]
Demak, Qur'on bilan chaqirilganlar unga o'xshash narsani keltira olmaganlar, ularning bu chaqiriqqa javob bera olmasliklari mutavotir xabarlar bilan isbotlangan, tarix esa ular (arablar) tomonidan unga o'xshash narsa keltirilganini bilmaydi va hech kim ham bunday xabarni rivoyat qilmagan.
So those challenged by the Qur’ān were unable to being something like the Qur’ān, their inibility to meet this challenge has been proven via recurrent reports (mutawatir) and history has no knowledge of and nor has anybody narrated a report that they (the Arabs) did bring something like it.
Bu chaqiriq faqat murojaat qilinganlar bilan cheklanmaydi; aksincha, u so‘zning umumiyligi (lafz) e’tibordan olingani uchun, sabab (nozil bo‘lish sababi) xoslиги emas, balki Qiyomat kunigacha ochiq chaqiriqdir. Shuning uchun Qur’on nozil bo‘lganidan boshlab to Qiyomat kunigacha butun insoniyatga, unga o‘xshash narsani keltirishga da’vat qiladi. Shu sababli Qur’on faqat Payg‘ambar ﷺ davridagi arablar uchun mo‘‘jiza emas, va u faqat arablar uchun ham emas, balki butun insoniyat uchun mo‘‘jizadir. Bu borada bir qabila bilan boshqasi o‘rtasida hech qanday farq yo‘q, chunki Uning murojaati butun insoniyatgadir. U (Allohu taolo) aytadi:
This challenge is not specific to those who were addressed; rather it is an open challenge until the day of Judgement because the consideration is for the generality of the wording (lafz) and not the specificity of the cause (sabab). So the Qur’ān challenges the whole of mankind since it was revealed and until the Day of Judgement to bring something like it that is why the Qur’ān is not a miracle for the Arabs who lived in the days of the Messenger only, and nor is it only for the Arabs, rather it is a miracle for the whole of mankind, In this regard there is no difference between one tribe and another because his address is to the whole of mankind. He said:
"Biz sizni (ey Muhammad ﷺ) faqat butun insoniyat uchun yubordik." [TMQ Saba: 28]
“We have not sent you (O Muhammad (saw)), except to all of mankind” [TMQ Saba: 28]
Va chaqiriq oyatlari umumiy (ʼomma) bo‘lgani uchun ular aytadilar:
And because the verses of the challenge are general ('amma), they say:
“Allohdan boshqa kimni chaqira olsangiz, chaqiringlar”. [TMQ Yūnus: 38]
“And call upon whomsoever you can, besides Allah” [TMQ Yūnus: 38
U'z o'z ichiga butun insoniyatni oladi va Qur'on bizga insonlar va jinlarning ojizligini xabar berganidek, U shunday deydi:
It includes the whole of mankind, and because the Qur’ān informs us of the inibility of mankind and jinn, He said:
"De: "Agar insonlar va jinlar bu Qur'onning o'xshashini keltirish uchun birgalikda harakat qilsalar ham, ular uning o'xshashini keltira olmaydilar" [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof” [TMQ Isrā’: 88]
Arablarning bu Qur’onga o‘xshash narsa keltira olmasliklari, hamda barcha odamlarning unga o‘xshash narsa keltira olmasliklari Qur’onning o‘zига xos xususiyatidir. Arablar Qur’onni tinglaganlarida unga yaqinlashar va uning balog‘atining sehri ularni o‘ziga rom etardi. Hatto Payg‘ambar ﷺ Qur’onni tilovat qilayotganini eshitgan al-Walid ibn al-Mug‘iraning o‘zi ham odamlarga shunday degan edi:
The Arab's inibility to produce something similar to this Qur’ān, and all the people's inibility to bring something similar to it is a matter intrinsic to the Qur’ān itself. The Arabs, when they would listen to the Qur’ān, they would approach it and they were taken by the magic of its eloquence, even al-Walid ibn al-Mughira, who had heard the Prophet reciting the Qur’ān, said to the people:
«Allohga qasam! Sizlar orasida she'riyatni менден ko'ra yaxshiroq biladigan, uning vaznlari (rajaz)ni va qasida (qat'iy uch qismli tuzilishga ega qadimgi arab she'ri)ni менден ko'ra ko'proq biladigan birorta odam yo'q!. Qasam ichaman! Uning aytgan so'zida shirinlik va go'zallik bor, unda nafislik va ajoyiblik bor. Eng yuqori cho'qqisida u yashnab turgan, yashil va barglari to'la bo'ladi, eng quyi darajasida esa u mo'l-ko'l va serhosil (yomg'ir bilan) bo'ladi. Albatta, u eng yuksakdir va undan yuksakroq hech narsa yo'q».
‘By Allah! There is not a man amongst you who is more well-versed in poetry than me, or has more knowledge of its poetic meter (rajazihi) or qasida (ancient Arabic poem with rigid tripartite structure) than me!. I swear! In the saying that he says there is a sweetness and beauty and in it there is grace and elagence. At it’s highest is fresh green and leefy and at its lowest it is copiuos and abundant (with rain). Verily it is the highest and nothing is higher than it’,
Shunga qaramay, al-Valid iymon keltirmadi va kufrida davom etdi. Shunday ekan, mo‘jizaning jihatlari Qur’onning o‘zining tabiatiga taalluqlidir, chunki uni eshitganlar va Qiyomat kunigacha eshitadiganlar uning balog‘at kuchidan, shunchaki eshitish orqali, hatto bir jumlasini bo‘lsa ham, hayratga tushadilar va hayron qoladilar:
This despite the fact that al-Walid did not believe and persisted with his kufr. So the aspects of the miracle relate to the nature of the Qur’ān itself because those who have heard it and those who will hear it until the Day of Judgement are baffled and bewildered by the power of its eloquence by just simply listening to it, even if it is just one sentence:
"Bugun podsholik kimning?" [TMQ Fussilat: 16]
“And whose is the kingdom this day?” [TMQ Fussilat: 16]
Qiyomat kuni butun yer Uning Qo'lida bo'ladi [TMQ al-Zumar: 67]
“On the Day of Resurrection the whole of the earth will be grasped by His Hand” [TMQ al-Zumar: 67]
"Agar biror qavmdan xiyonat qo'rqsang, (ularning ahdini) ularga qaytarib ber, (shunda sen ular bilan) teng sharoitda bo'lasan." [TMQ alAnfāl: 58]
“If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms” [TMQ alAnfāl: 58]
"Ey insonlar! Rabbingizdan qo'rqing va Unga itoat qiling! Albatta, Qiyomat zilzilasi juda dahshatli narsadir. Uni ko'rgan kuningizda, emizikli ayol o'z emizikli go'dagini unutadi, homilador ayol esa homilasini tushirib yuboradi va sizlar odamlarni mast kabi ko'rasiz, holbuki ular mast emas, lekin Allohning azobi qattiqdir." [TMQ al-Hajj: 1]
“O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nurseling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah” [TMQ al-Hajj: 1]
Shunday qilib, Qur'ondan bir oyat yoki oyatlar o'qiladi. Uning so'zlari, uslubi va maqsadi insonni butunlay o'ziga jalb qiladi va his-tuyg'ularini egallaydi.
And thus an ayah or ayāt of the Qur’ān would be recited. Its words, style and purpose completely captivates and seizes the emotions of the man.
Qur’on mo''jizasi eng aniq tarzda uning ravonligida, sofligida va balog'at darajasining hayratlanarli yuksakligida namoyon bo'ladi. Bu Qur’onning mo''jizaviy uslubida ko'rinadi. Uning uslubida insonning hech qachon yetib bora olmaydigan aniqlik (Vuduh), kuchlilik (Quvvah) va go'zallik (Jamol) bor. Uslub (uslub) — ma'nolarni turli so'zlarda joylashtirish yoki ma'nolarni tilga oid ifodalar orqali ta'kidlash usuli bo'lib, uslubning aniqligi ibora ichida ifoda etilmoqchi bo'lgan ma'nolarning aynan o'sha ibora orqali ravshan namoyon bo'lishidan kelib chiqadi:
The miracle of the Qur’ān is clearest in its fluency, purity and eloquence of an astonishing level. This is indicated in the miracilous style of the Qur’ān. Its style has clarity (Wuduh), intensity (Quwwah) and beauty (Jamal) that man cannot match. Style (uslub) is the arrangement of meanings in assorted words or it is the manner of expression to highlight meanings with lingusitic expressions, and the clarity of the style comes from the projection of the meanings intended to be expressed in the phrase with which they are expressed:
Va inkor qilganlar aytadilar: «Bu Qur’onni eshitmanglar va uning (tilovati) vaqtida shovqin-suron ko‘taringlar, shunda g‘olib kelarsizlar». [TMQ Fussilat: 26]
“And those who disbelieve say: “Listen not to this Qur’ān, and make noise in the midst of its (recitation) that you may overcome” [TMQ Fussilat: 26]
Uslub (ifodaning) kuchi (quvvati) so'zlarni ular bildirayotgan ma'noga mos tanlash orqali namoyon bo'ladi. Shunday ekan, nozik ma'no nozik so'z bilan ifodalanadi, hissiy ma'no hissiy so'z bilan ifodalanadi, nafratlangan ma'no nafratlangan so'z bilan ifodalanadi va hokazo...
The intensity (Quwwah) of the style is represented by the choice of words compatible to the meaning they give. Thus, the delicate meaning is expressed with the delicate word, and the emotive meaning is expressed with the emotive word and the loathed meaning is expressed with the loathed word and so on and so forth...
Ular u yerda zanjabil aralashtirilgan bir piyola (sharob) ichirilgan bo‘ladilar, va u yerda Salsabil deb ataladigan bir bulоq bor. [TMQ ad-dahr: 17-18]
“And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc), and a spring there, called Salsabil” [TMQ ad-dahr: 17-18]
Albatta, do‘zax poylardek bo‘lgan joy, ṭāġūn (Allohning belgilagan chegaralaridan oshib ketuvchilar) uchun qaytish joyidir. Ular unda asrlar davomida qolurlar. [TMQ An-Naba: 21-23]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for ages” [TMQ An-Naba: 21-23]
"Albatta, bu juda adolatsiz taqsimotdir." [TMQ Najm: 22]
“That indeed is a division most unfair” [TMQ Najm: 22]
"Albatta, barcha ovozlarning eng yomoni — eshakning ovozi (ma'rab)dir" [TMQ Luqmaan: 19]
“Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqmaan: 19]
Uslubning (uslub — ifodalash uslubi) go'zalligi shundan iboratki, u eng sof va eng yaxshi so'zlarni tanlashda namoyon bo'ladi, bu so'zlar ifodalagan ma'noga, shuningdek, iboralarda ularga hamrox bo'lib kelgan so'zlar va ma'nolarga mos keladi.
As for the beauty of the uslub (style) this is to be found in the choice of the most pure and best phrases fitting with the meaning they conveyed and with the words and meanings, which accompany them in the expressions
Ehtimol, kofir bo‘lganlar musulmon bo‘lganlarida edi, deb ko‘p orzu qilarlar. Ularni qo‘yib bering, yesinlar va bahramand bo‘lsinlar, soxta umid bilan ovora bo‘lsinlar. Ular tez orada bilib oladilar.
“Perhaps (often) will those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know”
Qur’onni o‘rganadigan kishi uning uslubini aniqligi, kuchi va go‘zalligi bilan ajralib turadigan yuksak martabani ko‘radi. Ushbu aniqlik, kuch va go‘zallikka quloq tuting:
The one who examines the Qur’ān will find a lofty elevation in which the style of the Qur’ān is characterised in terms of its clarity, intensity and beauty. Listen to this clarity, intensity and beauty:
Odamlar orasida ham ilmsiz, hidoyatsiz va yorituvchi kitobsiz, Allah haqida tortishadigan kishilar bor. U kibrdan bo‘yni egiladi, boshqalarni ham Allahning yo‘lidan adashtiradi. [TMQ al-Hajj: 8- 9]
“And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah,- Bending his neck in pride, and leading (others) too (far) astray from the Path of Allah” [TMQ al-Hajj: 8- 9]
"Bu ikki dushman guruh (mo'minlar va kofirlar) o'z Parvardigorlari haqida bahslashadilar; kofir bo'lganlarga esa olov libослари kesib tayyorlanadi, boshlaridan qaynoq suv quyiladi. Bu suv bilan ularning qorinlaridagi narsalar va terilari erib yo'qoladi. Ularni (azoblash uchun) temir o'roqlar bor. Qachonki ular azobdan qochib ketmoqchi bo'lsalar, yana o'sha yerga qaytarilurlar va ularga aytiladi: «Kuyish azobini totingiz!»" [TMQ al-Hajj: 19-22]
“These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt or vanish away what is within their bellies, as well as their skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: “Taste the torment of burning” [TMQ al-Hajj: 19-22]
"Ey insonlar! Bir misol keltirilgan, uni diqqat bilan tinglang: Albatta, Allohdan boshqa siz chaqirayotgan zotlar bir pashsha ham yarata olmaydilar, garchi ular bunga birgalashib kelsalar ham. Agar pashsha ulardan biror narsani tortib olsa, uni pashshadan qaytarib olishga ham qodir bo'lmaydilar. Talab qiluvchi ham, talab qilinuvchi ham naqadar ojizdir!" [TMQ al-Hajj: 73]
“O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they wouldhave no power to release it from the fly. So weak are (both) the seeker and the sought” [TMQ al-Hajj: 73]
Qur’on — alohida janr (tiroz) ifodasidir. Uning so‘zlarining tuzilishi (nazm) na vaznli va qofiyali she’r (ash-shi’r al-mavzun al-muqaffa) usuliga, na erkin nasr (an-nathm al-mursal) usuliga, na an-nathr al-muzdawij (qofiyali va erkin nasrga ikki yoqlama o‘xshash) usuliga, na an-nathr al-masjooh (qofiyali nasr) usuliga mos keladi. U o‘ziga xos uslub bo‘lib, arablar bunga ilgari hech duch kelmagan edilar. Qur’onning ular ustida ko‘rsatgan g‘ayrioddiy ta’siri tufayli arablar Qur’on bu ajoib xususiyat (i’jaz)ga qaysi jihatdan erishganini bilmas edilar. Shuning uchun ular Qur’onda zikr etilganidek, gapira boshladilar:
The Qur’ān is a special genre (tiraz) of expression. Its arrangement of words (nazm) does not follow the standard method of metrical and rythmic poetry (As-shi'r al-mawzun al-muqaffa), nor is it according to the method of free prose (An-nathm al-mursal), nor is it on the method of an-nathr al-muzdawij (has dual resemblance to rhymed and free prose) or an-nathr al-masjooh (rhymed prose). It is a unique style, which the Arabs had never come across before. The Arabs, due to the extraordinary effect that the Qur’ān had on them did not know from what aspect did the Qur’ān reach this wondrous nature (i'jaz). So they started to say, as has been mentioned in the Qur’ān:
“Bu, haqiqatan ham ochiq sehrdir” [TMQ Yūnus: 76]
“This is indeed clear magic” [TMQ Yūnus: 76]
Va ular: "Bular shoir so'zlari, u esa kohin", deb gapira boshladilar. Shu sababli Alloh ularga javob berib dedi:
And they began to say that these were the words of a poet and that he is a soothsayer. That is why Allah replied to them when he said:
“U shoir so‘zi emas, siz kam ishonasiz! Va u kohin so‘zi ham emas, siz kam eslaysiz!” [TMQ Haaqqah: 41-42]
“It is not the word of a poet, little is that you belive! Nor is it the word of a soothsayer, little is that you remember!” [TMQ Haaqqah: 41-42]
Qur’onning o‘ziga xos janrga mansub bo‘lishi va noyob tuzilishga ega ekanligi barcha jihatdan ravshan. Shu sababli Qur’onda quyidagi so‘zlarni topasiz:
The fact that the Qur’ān is of a special genre and a unique structure is clear in every respect. So you will find the Qur’ān saying:
“(Alloh) ularni xor qiladi, sizga ularga nisbatan g‘alaba beradi va mo‘min qavmning ko‘ngillariga shifo bag‘ishlaydi” [TMQ Tawba: 14]
“(Allah) will disgrace them and give you victory over them and heal the breasts of a believing people” [TMQ Tawba: 14]
Va u shunday deydi
And it says
"Hech qachon sevgan narsalaringizdan (Alloh yo'lida) infoq qilmaguncha, siz yaxshilikka (al-birr) erisha olmaysiz." [TMQ Imrān: 92]
“By no means shall you attain peity (al-birr) unless you spend (in Allah's Cause) of that which you love” [TMQ Imrān: 92]
Bu nasr she'rga yaqin, agar ikki jumla she'riy tarzda joylashtirilsa, quyidagicha ikki misra she'r bo'lar edi:
This is prose that is close to poetry, for if the two verses were arranged then they would be two verses of poetry in the following manner:
Bu Arabcha matn transliteratsiya ko'rinishida berilgan, ya'ni Qur'on oyatlarining arabcha talaffuzi. Bu oyatlarni o'zbekchaga tarjima qilishim mumkin: "Va ularni xor qilur, sizni ularga qarshi g'olib qilur va mo'min qavmning ko'ngillarini shifo topdirur." (Tavba surasi, 14-oyat) "Siz sevgan narsalaringizdan infoq qilmagunchalik yaxshilikka yetolmaysiz." (Oli Imron surasi, 92-oyat)
Wayukhzihim wayansurkum alaihim wayashfi sodoora qawmin mu’mineen. Lan tanalo el-birra hatta tunfiqo mimma tohibboon.
Lekin bu oyatlar she'r emas, balki o'ziga xos bir turdagi nasr hisoblanadi. Qur'ondagi bu xil nasrga duch kelganingizda
However these verses are not peotry, but rather a type of prose which is unique. When you find the Qur’ān saying this type of prose
“Osmon va at-Tariq (tungi kelguvchi, ya’ni yorqin yulduz) bilan qasam ichaman; va at-Tariq (tungi kelguvchi) nima ekanini sizga nima bildirdi? U teshib o‘tuvchi yorqinlikdagi yulduzdir. Har bir jonning ustida nigoh qiluvchi bor. Shunday ekan, inson o‘zi nimadan yaratilganiga qarasin! U otilib chiqayotgan suvdan yaratilgan. U umurtqa pog‘onasi bilan qovurg‘alar orasidan chiqadi.” [TMQ Taariq: 1-7]
“By the heaven, and at-Tariq (the night-comer, that is, the bright star); and what will make you to know what at-Tariq (night-comer) is? (It is) the star of piercing brightness; There is no human being but has a protector over him (or her). So let man see from what he is created! He is created from a water gushing forth - . Proceeding from between the back-bone and the ribs” [TMQ Taariq: 1-7]
Bu nasr bo'lib, she'riyatdan har jihatdan uzoqdir. Shuningdek, uni quyidagicha ifodalangan holda topasiz:
Which is prose, and far from poetry in every respect. You also find it saying:
"Biz hech bir Elchini faqat Allohning izni bilan itoat qilinishi uchun yubormadik. Agar ular (munofiqlar), o'zlariga zulm qilgan paytlarida, sizning huzuringizga (Muhammad ﷺ) kelib, Allohdan mag'firat so'raganlarida va Elchi ham ular uchun mag'firat so'raganida, albatta, Allohni Tavbalarni qabul qiluvchi, Rahmli deb topgan bo'lar edilar." [TMQ Nisā’: 64]
“We sent no Messenger, but to be obeyed by Allah's leave If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad (saw)) and begged Allah's forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving, Most Merciful” [TMQ Nisā’: 64]
«Yo‘q, Rabbingiz haqqi uchun, ular o‘rtalaridagi har bir nizoda seni hakam qilmaguncha, sening hukmingga nisbatan ichlarida hech qanday qarshilik topmay, uni to‘liq taslim bo‘lib qabul qilmaguncha, iymonli bo‘lmaydilar.» ﷺ [TMQ Nisā’: 65]
“But no, by your Lord, they can have no imān, until they make you the judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission” [TMQ Nisā’: 65]
Bu ham o'tkinlikni cho'zadi va nasrda uslubni kengaytiradi.
It also lengthens the passage and style in prose in its saying:
Quyosh va uning yorug'ligi bilan qasamki; Quyoshning ortidan ergashgan oy bilan qasamki; Quyoshning yorug'ligini ko'rsatadigan kunduz bilan qasamki; Uni (quyoshni) yashiradigan tun bilan qasamki. [TMQ Shams: 1-4]
“And by the sun and its brightness; And by the moon as it follows the sun; And by the day as it shows up (the sun's) brightness; And by the night as it conceals it (the sun)” [TMQ Shams: 1-4]
U nasrni ham qisqartiradi va nafas (nasriy parchalarda) ham, garchi ikkalasi ham parcha shaklidagi nasr namunalari bo'lsa ham. Ba'zan erkin nasrda ijodiy bo'lishini ko'rasiz, shuning uchun u nutqda erkin bo'ladi. Unda shunday deyilgan:
It also shortens the passage and breath (nafas) in prose, even though both are examples of prose in the form of passage. At times you will find it creative in free prose, thus it will be free in speech. So it says:
Ey Rasul! Kufrga shoshilib tushayotganlar sizni qayg'uga solmasin — ular og'zlari bilan: "Iymon keltirdik", deydilar, holbuki ularning qalblarida iymon yo'q. Yahudiylar orasida ham yolg'onga quloq solishga juda moyil va boshqalarning gaplarini tinglashga ochko'z kishilar bor, ular sizning huzuringizga kelmagan kishilarga quloq soladilar. Ular so'zlarni o'z o'rnidan buradilar va deydilar: "Agar sizlarga mana bunday hukm berilsa, uni qabul qilinglar, agar berilmasa, ehtiyot bo'linglar!" Allah kimni fitnaga (adashishga) qoldirmoqchi bo'lsa, siz uning uchun Allah oldida hech narsaga qodir emassiz. Ana shular ─ Allah qalblarini poklashni istamagan kishilardir. Ularga bu dunyoda xorlik, oxiratda esa ulkan azob bor. [TMQ Mā’idah: 41]
“O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say: “We belive” with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you. They change the words from their places; they say,”If you are given thsi, take it, but if you are not given thsi, then beware!” And whomsoever Allah wants put in fitna (error), you can do nothing for him agisnt Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment” [TMQ Mā’idah: 41]
U siz uchun nasriy (qofiyali nasr) uslubida gapiradi, shuning uchun u qofiyali nasrda so'zlaydi. Bu yerda shunday deyiladi:
You will find it creative in rhymed prose, thus it will speak in rhymed prose. So it says:
Ey kiyimga o'ralgan (Muhammad (saw))! Tur va ogohlantir! Rabbingni ulug'la! Kiyimlaringni poklа! Ar-rujzdan (butlardan) uzoq bo'l! Ko'proq olish uchun biror narsa berma (yoki qilgan ibodatlaringni Allohga ko'rsatilgan iltifot deb hisoblama)! Rabbing uchun sabr qil. Note: the Qur'an verse text should not receive ﷺ, and the translation above keeps the verse wording as given in the source, with the honorific "(saw)" rendered as written in the original. [TMQ Muddathir: 1-7]
“O you (Muhammad (saw)) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! And your garments purify! And keep away from ar-rujz (the idols)! And give not a thing in oreder to have more (or consider not your deeds of Allah's obedienceas a favour to Allah). And be patient for the sake of your Lord” [TMQ Muddathir: 1-7]
Siz uni nasr (qofiyasi turlicha bo‘lgan ketma-ket nasriy matn) janrida ustunroq deb topasiz, chunki u shunday deydi:
You will find it superior in izdiwaj (prose with successive but different rhyms) so it says:
Dunyo narsalarini to‘plashda bir-biringizdan ustun bo‘lishga intilish sizni (Allohdan) chalg‘itadi, to qabrlarni ziyorat qilguningizcha. Yo‘q! Tez orada bilib olasiz! Yana aytaman, yo‘q! Tez orada bilib olasiz! Yo‘q! Agar siz aniq bilim bilan bilganingizda edi. Albatta, siz o‘t-olovni ko‘rasiz! [TMQ Takaathur: 1-6]
“The mutual rivalry for piling up of wordly things diverts you. Until you visit the graves. Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge. Verily, you shall see blazing fire!” [TMQ Takaathur: 1-6]
Siz izdiwajni cho‘zishda buni topasiz, chunki Qur’on shunday deydi:
You will find it lengthening the izdiwaj, so the Qur’ān states:
"Lanatga qolsin o'sha (kofir) inson! U qanchalik nankor! U qaysi narsadan yaratdi uni? Nutfadan (urug' suyuqligidan) yaratdi uni, so'ng unga muayyan miqdor berdi. So'ng unga yo'lni osonlashtirdi. So'ng uni o'lim bilan o'ldiradi va qabrga qo'yadi. So'ng, xohlaganida, uni qayta tiriltiradi. Yo'q, lekin inson unga buyurilganini bajarmadi. Inson o'z taomiga qarasin. Biz mo'l-ko'l suv quyganimizni va yerni yoriqlar bilan yorganimizni, unda donni o'sdirganimizni (ko'rsin). Uzum va yem-xashak o'tlari (chorva uchun yashil ozuqa). Zaytun va xurmo daraxtlari. Ko'p daraxtlar bilan zich bog'lar. Mevalar va o't-o'lanlar." [TMQ Abasa: 17-31]
“Be cursed (the disbelieving) man! How ungrateful he is! From what thing did He create him? From nutfa (semen) He craeted them, and then set him due proportion; Then He makes the Path easy for him; Then He causes him to die, and puts him in a grave; Then, when it is His Will, He will resurrect him (again). Nay, but (man) has not done what He commanded him. Then let man look at his food. That We pour forth water in abundance, and We split he earth in clefts, and We cause therin the grain to grow. And grapes and clover plants (green fodder for the cattle). And olives and date-palms. And gardens, dense with many trees. And fruits and Abba (herbage etc)” [TMQ Abasa: 17-31]
Qofiya bilan davom etayotganda, u boshqa turdagi qofiyali nasrga o'tadi. Shunday qilib, quyidagidagi qofiya bilan davom etayotganda:
Whilst proceeding on a certain rhyme it will move to another type of rhyme prose. So while prooceeding in rhyme in the following:
Shunda, sur chalinganda, — albatta, o‘sha Kun qiyin Kundir, kofirlar uchun hech ham oson emas. [TMQ Muddathir: 8-10]
“Then, when the Trumpet is sounded; Truly, that Day will be Hard Day. Fra from easy for the disbelievers” [TMQ Muddathir: 8-10]
U oyatda uni keyingi oyatda tark etadi, shunday deyiladi:
It will abandon it in the verse immediately after it, so it says:
“Meni yolg‘iz qoldiring (u bilan), men yolg‘iz yaratgan kimsani (ya’ni, al-Walid ibn al-Mug‘iro al-Maxzumiy)! Unga mo‘l-ko‘l mol-dunyo berdim. Yonida o‘g‘il-bolalar berdim! Hayotini unga silliq va qulay qildim! Shunca narsadan keyin ham u yana ko‘proq berilishini istaydi; yo‘q! Albatta, u Bizning oyatlarimizga (belgilarimiz/dalillarimizga) qarshi chiqib, o‘jarlik qildi. Men uni og‘ir azobga duchor qilaman!” [TMQ Muddathir: 11-17]
“Leave Me Alone (to deal) with whom I created Alone (that is, al-walid ibn al-Mughira al-Makhzumi)! And then granted him resources in abundance. And children to be by his side! And made life smooth and comfortable for him! After all that he desires - that I should give more; Nay! Verily, he has been stubborn and opposing Our Ayaat (signs/proofs). I shall oblige him to face a severe torment!” [TMQ Muddathir: 11-17]
Shundan so'ng u bu she'rdagi qofiyadan boshqa turdagi qofiyaga o'tadi, keyingi misrada shunday deyiladi:
Then it will move from this rhyme to another type in the verse that immediatley follows it, so it says:
Haqiqatan, u fikr qildi va reja tuzdi; Halok bo‘lsin, qanday reja tuzdi! So‘ng yana fikr qildi; So‘ng peshonasini tirishtirdi va jahl bilan qaradi; So‘ng orqaga o‘girildi va kibrlandi. [TMQ Muddathir: 18-23]
“Verily, he thought and plotted; So let him be cursed, how he plotted! Then he thought;Then he frowned and he looked in bad tempered way; Then he turned back and he was proud” [TMQ Muddathir: 18-23]
Shu tariqa bilan butun Qur’onni ko‘zdan kechirsangiz, uning arablarning she’riyat yoki nasrning turli shakllaridagi mashhur uslublaridan hech biriga amal qilmaganini, shuningdek, arablarning yoki boshqa xalqlarning hech bir so‘ziga o‘xshamaganini ko‘rasiz.
In this manner examine the whole Qur’ān, you will not find it adhering to anything from the well-known way of the Arabs in terms of poetry or prose in their various types, and nor does it resemble any saying from the sayings of the Arabs or any other people.
Shunda uning uslubi ravshan, kuchli va go‘zal ekanini ko‘rasiz, u ma’nolarni eng aniq tasvirlash darajasida ifodalovchi bayon shaklida beradi. Ma’no nozik bo‘lganda esa u quyidagicha deyayotganini ko‘rasiz:
Then you will find its style is clear, intense and beautiful which renders meanings in a manner of expression which depicts the meanings in the most accurate of depictions. When the meaning is delicate you find it saying:
Albatta, parhezkorlar (Allohdan qo'rqqanlar) uchun muvaffaqiyat (Jannat) bor; bog'lar va uzumzorlar. Va tengdosh qizlar. Va to'la jom (sharob). [TMQ Naba: 31-34]
“Verily, for the Muttaqun (Godfearing), there will be a success (Paradise); Gardens and grapeyards. And maidens of equal age. And a full cup (of wine)” [TMQ Naba: 31-34]
I see only the instruction "Using delicate words and soft, flowing sentences." with no source text to translate. Please paste the English passage you would like translated into Uzbek, and I will render it faithfully, keeping the delicate, flowing style.
Using delicate words and soft, flowing sentences.
Va ma'no kuchli bo'lganda, u shunday deb aytilganini ko'rasiz:
And when the meaning is forceful, one will find it saying:
Haqiqatan, Jahannam pistirmali joy, Taƙun (Allah belgilagan chegaralardan oshib ketuvchilar) uchun qaytish makonidir. Ular unda uzoq davrlar davomida qolurlar. Unda salqin narsa ham, biror ichimlik ham tatmaydilar, faqat qaynoq suv va iring-qon oqindisidan boshqa. Bu ularning yomon jinoyatlariga mos, to‘liq mukofotdir. [TMQ Naba: 21-26]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for age, nothing cool shall they taste therin, nor any drink. Except boiling water, and dirty wound discharges. An exact recompense (according to their evil crimes)” [TMQ Naba: 21-26]
Shu tarzda, ulug'vor so'zlar va kuchli jumlalar bilan. Ma'no yoqimli bo'lganda esa, u yoqimli so'zlar bilan ifodalanadi, shunday deydi:
Thus using grand words and strong sentences. And when the meaning is pleasant it uses pleasant words, so it says:
Va u ota-onasini taxtga ko‘tardi va ular unga sajda qilib yiqildilar. [TMQ Yoosuf: 100]
“And he raised his parents to the throne and they fell down before him prostrate” [TMQ Yoosuf: 100]
Va ma'no ma'qul bo'lmaganda, bu ma'noga mos keladigan so'z bilan keladi, shuning uchun u shunday deydi:
And when the meaning is objectionable it comes with the appropriate word for this meaning, so it says:
"Ertaklar Uni o'zing uchun o'g'il bolalar, Unga esa qiz bolalarni (ravo ko'rasanmi)? Bu haqiqatan ham adolatsiz taqsimotdir." [TMQ Najm: 22]
“Is it for you the males and for Him the females? That indeed is a division most unfair” [TMQ Najm: 22]
Va unda aytiladi:
And it says:
Va ovozingni past tut. Albatta, barcha ovozlarning eng yomoni eshakning ovozidir. [TMQ Luqman: 19]
“And lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqman: 19]
Ma'nolarni ifodalashga qaratilgan bu bayon uslubi bilan birga kelgan ma'noni ifodalovchi tarzda, ma'nolarni anglash va tushunishda qalbni harakatga keltiruvchi ohangdor so'zlarga e'tibor berilgan. Shu sababli, uning chuqur ma'nolari va balog'atli ifodasi tufayli, uni tushunib anglagan tinglovchida chuqur hayrat va tavoze' hissini uyg'otadi, hatto ba'zi fasih arab mutafakkirlari, kufr va o'jarliklariga qaramay, uning oldida deyarli sajda qilib yuborishgan.
The rendering of meaning had been accompanied with this manner of expression which depicts the meanings, giving attention to words which have the rhyme that moves the soul when conceiving the meanings and comprehending them. That is why it evokes in the listener who comprehends, due to the depth of its meanings and the eloquence of its expression a deep sense of awe humility until some of the eloquent Arab thinkers almost prostrated before it despite their disbelief and obstinacy.
Shunday ekan, Qur’on so‘zlarini va jumlalarini diqqat bilan o‘rganadigan kishi shuni ko‘radiki, Qur’on harflarni bir-biriga birlashtirganda ularning talaffuz o‘rinlaridan chiqadigan tovushlarga e’tibor beradi. Shunga ko‘ra, talaffuz o‘rni bir-biriga yaqin bo‘lgan harflar so‘z yoki jumlada bir-biriga yaqin qo‘yiladi. Talaffuz o‘rinlari orasida uzoqlik bo‘lganda esa, o‘tishdagi notekislikni yo‘qotadigan bir harf bilan ular ajratiladi. Shu bilan birga, bu harf talaffuzni yoqimli qiladi va musiqadagi nag‘maga o‘xshab takrorlanganda quloqqa yengil eshitiladi. Qur’on “kal ba’iq a-mudfiq” demaydi, balki “kasayyib” deydi. U “al-hu’khu’” demaydi, balki “sundusu khudrin” deydi. Agar ma’noga mos keladigan, boshqa hech narsa shu ma’noni bermaydigan “deeza” so‘zidagidek, bir-biridan uzoqroq joylashgan harflarni ishlatish zarur bo‘lsa, ma’no bir xil bo‘lsa ham, uning o‘rniga “zalima” yoki “ja’ira” so‘zini qo‘yishning ma’nosi yo‘q. Bu so‘zlarni ishlatishdagi aniqlikdan tashqari, takrorlanuvchi harf oyatlarda ma’lum darajada tez-tez uchraydi. Masalan, Oyatul kursiyda “lam” harfi 23 marta yoqimli tarzda takrorlangan bo‘lib, eshitishga shunday ta’sir qiladiki, odamlar quloqlarini ding qilib, ko‘proq eshitishni xohlaydilar.
Then, indeed the one who scrutinises the words of the Qur’ān and its sentences will find that the Qur’ān gives attention to, when placing letters together, the sounds that come out from their places of articulation. So the letters close to each other in articulation are placed close to each other in a word or sentence. And when there is a gap betwen the points of articulation, they are separated with a letter which eliminates the strangeness of the transition. And at the same time it makes a letter pleasant in articulation and light on the ears to be repeated like the chorus in music. It does not say 'kal ba'iq a-mudfiq' but 'kasayyib'. Nor does it say 'al-hu'khu'' but 'sundusu khudrin'. And when it is necessary to use letters which are placed distanced from each other in a meaning which befits it and nothing else gives that meaning like the word 'deeza', there is no point in using the word 'zalima' or 'ja'ira' in its place even though the meaning is one. In additon to this precision in usage, the letter which is in chorus is clearly found in verses with some frequency. The Verse of the Throne (ayatul kursiyy) for example has the letter lam repeated in it 23 times in a pleasant manner which has an impact on the hearing such that it makes people prick up their ears and want to hear more.